The Story: Pashuvula Kotam by Karuna Kumara.

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“There are laws which say law itself must be clearly distinguished from other sorts of inquiry, such what god is or how I as a person am constituted.....This law of exclusion protects law-school law from the world has always been a particular problem for me ...” The exclusionary laws of social behaviour in relation to caste have characterized people in South India for generations, for we view the world in terms of these norms. Because knowledge of the world is not gained simply by receiving unmediated impressions of it or by having sensations entering our minds, but the perception confirms to certain conditions of knowledge that exist in the mind, the laws of understanding. These laws of understanding are specific to geography language and culture. So Knowledge is not objective but undeniablely linked to the subject, i.e. the person who has that knowledge. Hence it becomes very important to understand the problems of Appropriation of Voice. First person accounts of the oppressed are hence extremely valuable and so is the literature written by them about their lives. Dalit Feminists, especially in the Telangana Area are still fighting to be heard as distict from the Dalit movement or the Feminist movement, while they can identify with the basic issues of both the movements, they cannot totally come under either of them. The aim of identity politics like that of the feminists and Dalits is to ultimately dissolve the crippling effects of these burdensome identities. Asserting an identity is to lay claim on the universal. This universalistic vision can be realized only with the analytical tools that Dalit feminisms provide with. In the paper I would like to do a review of Dalit feminist literature in Telugu language before start... ... middle of paper ... ...and before she can say anything else he knocks her unconscious. Here the author describes her Satyavani. And again as Sheelavati before she dies. Naidu’s sense of entitlement and Venkati’s though always majorly agreement, its changing vehemence, Robbadus mis-trust and most importantly Penchali’s absolute lack of self respect, value or worth (She can only think of how much he loves her to have to get so angry to beat her up so bad? How about he should her trusted her if he indeed did love her) are things that I would like to look at more closely form the social circumstance point of view. How while the charecters Naidu and Venkati seem to think so less of her bodily integrity as to expect to her willingly give in for gold ornaments easily, and when she doesn’t she is considered insolent, while the author seem to lay so much stress on the fact that she died a virgin.

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